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The Bible does not mention her fate, [9] and, as James D.G. Dunn and John William Rogerson note in Eerdmans Commentary on the Bible, it never discusses whether Delilah felt guilt for her actions. [10] Religious views [ edit ] Jewish interpretations [ edit ] Max Liebermann's Samson and Delilah (1902)

When asked the secret of his strength, Samson began to lie. It is not clear if he knew that God would fail to honor his faith if his hair was cut (he had broken the vows hei mother had made for him many times over in other ways), but his action show he suspected the outward sign was a giveaway. However, in his usual manner, he talked in riddles, each time getting closer to the truth. First he told her that if he were bound with seven green strips of wood woven together, he could not escape. Caesarius of Arles views Delilah's temptation of Samson as similar to Satan's temptation of Christ. [6] Isidore of Seville does see Samson as prefiguring Christ, but argues that "in yielding to Delilah, Samson did not prefigure Christ. Instead he exemplified the fall of the sinful man". [20] Similarly, Billy Graham sees Samson's eyes being gouged out after he was handed over to the Philistines as his punishment for succumbing to his lust for Delilah; Graham also sees this as an example of the concept that one reaps what one sows. [21] Joyce Meyer writes that Satan worked through Delilah, as he was aware that Samson had "a weakness for women". Meyer sees Delilah's relationship with Samson as an example of how the devil exploits people's weaknesses. [22] Scholarly views [ edit ] A sketch for Peter Paul Rubens' Samson and Delilah (c. 1609) Late aggadah say that Samson and Delilah had sons together who were strong like their father; Eldad ha-Dani claims that their sons resided in the land of Havilah and each had voices as "triumphal...as a lion's roar". [11] Medieval midrash propose that Delilah was the mother of Micah from the biblical narrative of Micah's Idol. [15] This theory rests on the fact that, in Judges 17, Micah's mother gives her son 1,100 silver coins to construct his idol, similar to how Delilah was promised 1,100 silver coins to betray her lover by the Philistine leaders. [15] This tradition explains the conflation of Delilah and Micah's mother by noting that Bible introduces the narrative of Micah's Idol immediately after the narrative of Samson and Delilah. [15] Rashi disputes this theory, as the Seder Olam Rabbah states that Micah and Samson were not contemporaries and that Micah lived during the time of Othniel. [15] Christian interpretations [ edit ] Josef Worlicek's Samson and Delilah (1844) a b Heaster, Duncan (2017). Micah: Old Testament New European Christadelphian Commentary. ISBN 9780244031282 . Retrieved October 30, 2017.a b c d Kadari, Tamar. "Mother of Micah: Midrash and Aggadah". Jewish Women's Archive . Retrieved November 5, 2017. Delilah has been the subject of both rabbinic and Christian commentary; rabbinic literature identifies her with Micah's mother in the biblical narrative of Micah's Idol, while some Christians have compared her to Judas Iscariot, the man who betrayed Jesus. Scholars have noted similarities between Delilah and other women in the Bible, such as Jael and Judith, and have discussed the question of whether the story of Samson's relationship with Delilah displays a negative attitude towards foreigners. Notable depictions of Delilah include John Milton's closet drama Samson Agonistes and Cecil B. DeMille's 1949 Hollywood film Samson and Delilah. Her name has become associated with treacherous and voluptuous women. Some scholarly commentary on Delilah centers on her gender. In the Feminist Companion to Judges, Carol Smith says that feminist commentators tend to stress Delilah's positive qualities, explain her negative ones, or ignore her in favor of "other biblical women who are more amenable to reinterpretation in a positive way". [23] James D. G. Dunn and John William Rogerson feel that the Bible portrays Delilah as "a doubly dangerous woman given her apparent independence", noting that she is not "identified by a male relationship - the wife, daughter or sister of anyone" but simply "appears in her own right". [10] Conversely, Phillip Lopate writes "while the message of Samson's fall, like Adam's, would seem to be cautionary and misogynistic, underneath we see his time with Delilah as a liberating fantasy....Don't we secretly rejoice at his having the good sense to follow the route of his desire, to free himself from the 'good boy' Nazirite onus by putting himself in temptation's way?" [27] Delilah, of Sorek, was the last mistress of Samson, the Danite judge of the people of Israel. She came under hire of the Philistine land owners to find out what gave him his superhuman strength. With a promise of 1100 shekels of from each of them, she set out to bring the Hebrew strongman to an end of his "reign of terror" which he had waged against the Philistines for twenty years. Vander Stichele, Caroline; Pyper, Hugh S., eds. (2012). Text, Image, and Otherness in Children's Bibles: What Is in the Picture?. Society of Biblical Literature. p.302. ISBN 9781589836624.

Lynn G, S (2008). A Study of the Good the Bad and the Desperate Women in the Bible. p.46. ISBN 9781606473917 . Retrieved October 30, 2017. Exum, J. Cheryl (1996). Plotted, Shot, and Painted: Cultural Representations of Biblical Women. Sheffield, ENG, UK: Sheffield Academic Press. pp.175–76. ISBN 1-85075-592-2.

The 1949 Biblical drama Samson and Delilah, directed by Cecil B. DeMille and starring Victor Mature and Hedy Lamarr in the titular roles, was widely praised by critics for its cinematography, lead performances, costumes, sets, and innovative special effects. [36] It became the highest-grossing film of 1950 [37] and was nominated for five Academy Awards, winning two. [38] According to Bosley Crowther of The New York Times, the film depicts Delilah as "a much more noble creature than legend would lead us to suppose". [39] In Samson and Delilah, Delilah is the sister of Samson's wife, and repents cutting off his hair. When Samson prepares to collapse the pillars, Delilah does not follow Samson's advice to get out and she dies alongside him when the temple collapses. [39] Actresses who have portrayed Delilah besides Lamarr include Belinda Bauer in Samson and Delilah (1984), [40] and Elizabeth Hurley in Samson and Delilah (1996). [41] See also [ edit ] Just before meeting Delilah, Samson had a liaison with a prostitute (possibly another plant, for the leadership knew he was there). He had walked away with the city gates at midnight, displaying his strength as they watched from the shadows. Delilah was probably hired to entice him once more into a trap. Delilah is usually thought to have been a Philistine, [5] although she is not identified as such in the Bible. [5] The name "Delilah" is a Hebrew name, [23] however, numerous foreigners in the Bible have Hebrew names, so Delilah's name cannot be seen as indisputable proof that she was Hebrew. [24] J. Cheryl Exum of the Jewish Women's Archive argues that the author of the Book of Judges would probably not portray Delilah in a negative light if she were a fellow Israelite. [5] Samson was attracted to Philistine women; he had previously been married to one. [5] Exum writes that the arguments that Delilah was a Philistine are inconclusive, [5] while the Jewish Encyclopedia says that Delilah was a Philistine in all probability. [2] If you can’t make it, make sure you let me know right away. IF YOU FLAKE, YOU WILL AUTOMATICALLY BE IGNORED FOR ANY FURTHER COMMUNICATION AND DEFINATELY CA–— USES YOU TO FORFIT THE PRIVELEDGE OF BEING ABLE TO SERVE ME!!!!! a b c d Dunn, James D.G.; Rogerson, John William, eds. (2003). Eerdmans Commentary on the Bible. Grand Rapids, Michigan: William B. Eerdmans Publishing Company. pp.200–201. ISBN 9780802837110.

The name Delilah is derived from the verb dalal, meaning "to bring low." Though it is impossible to know whether this name was one given to her at birth or through her life experiences, it proved prophetic in the case of her lover. According to the Encyclopædia Britannica, Delilah's name has "become synonymous with a voluptuous, treacherous woman". [30] The use of the name "Delilah" to connote deceit or betrayal can be found in works such as H. G. Wells' The Invisible Man (1897), the Tom Jones song " Delilah" (1968), Andrew Lloyd Webber's The Phantom of the Opera (1986), and Pat Conroy's Beach Music (1995). [31] [32] In One Thousand and One Nights, her name is applied to cunning women. [2]Delilah also appears as a character in a number of works of art. John Milton's closet drama Samson Agonistes, an allegory for the downfall of the Puritans and the restoration of the English monarchy, [33] casts Delilah as an unrepentant, but sympathetic, deceiver [34] and speaks approvingly of the subjugation of women. [34] If the name was acquired in her adult years, it was perhaps after being abandoned by her parents and surviving as young women often do in that situation. If not a slave, she probably made a good living at her feminine wiles. Wikipedia articles incorporating a citation from the 1906 Jewish Encyclopedia without a Wikisource reference